Beginning with this posting we will be giving three articles written by Elder John Clark on "Repentance" from 1854 and published in his paper "Zion's Advocate." I am giving the entire articles without omission as I don't want to give the least credence to the thought that I would cite a person out of context as some of our PB brothers have done. No ellipsis has been inserted by me anywhere.
These articles are long and it will take several entries to give the articles in full along with my comments and observations. The original articles (copied while at Duke University) contain italicized words of Clark's own making. Those words I have made bold red since the whole of my citation is italicized. Other highlighting and bold letters are mine.
Zion's Advocate July 15, 1854
(Vol. 1, No. 14)
"Repentance"
"And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." (Luke 24:47)
"The doctrine of repentance--repentance towards God--is an important article of the Christian religion, and, like every other part of that divine system, we have nothing to guide us in the investigation of it but the scriptures--the revelation God has given. And belonging as it does to the faith once delivered to the saints, it has shared the fate that every other article of that faith has in the hands of its professed friends and advocates. The schoolmen have been found upon opposite extremes, and consequently out of the Bible upon this doctrine; some of them on the one hand have, in their ministrations, with an unauthorized latitude in preaching, unquestionably carnalized and perverted the scriptures from their true meaning in reference to the subject, by conveying the idea clearly, if not at all times distinctly asserted, that it is what every man in his natural state can do at his pleasure--that all possess the ability or power to repent (Arminian or Pelagian extreme - SG), &c., and conclude that they are sustained in this view by the various places in scriptures where Christ and his apostles are represented as calling upon unconverted men to repent. For, say they, those infallible guides in all matters of faith and practice pertaining to the kingdom of God, would not have addressed men imperatively, saying, Repent ye--repent and believe the gospel, &c., unless those who were thus addressed possessed the power to repent. And some, on the other hand, under the pretended horror of Arminianism, have, in order to evade the force of apostolic example in preaching repentance, given a forced and erroneous construction of that example, by maintaining that it was a national or legal repentance which they preached in those days (Two Seed view of Beebe et als - SG), and, consequently, that they did not preach the gospel; For certainly preaching the law of a national repentance upon men is not the gospel, for the law has no provision in it for the forgiveness of sins, nor is there any gospel promise made to the penitent in it."
Comments and Observations
Remember that it was Elder Gilbert Beebe who uttered the Pelagian concept that "commands imply ability to do the command." That same premise is still oft repeated by today's Hardshells. In "WHAT IS THE GOSPEL AND TO WHOM IT IS ADDRESSED" from the Signs of the Times (February 15, 1869) Beebe said: "To call on dead sinners to repent and believe the gospel implies ability in them to do so." If that is true, then two syllogisms are upheld, which are:
1) All men are commanded to repent and believe
2) Commands imply that men are able to obey
3) All men have ability to repent and believe (Pelagian, semi Pelagian, or Arminian position)
Or
1) Commands to repent and believe imply ability to obey
2) Only the regenerated have the ability to repent and believe
3) Only the regenerated are commanded to repent and believe (Hardshellism or Hyper Calvinism)
Both conclusions of these syllogisms are false because one of the premises is false. The false premise is one that says commands imply ability. But, they do not. Clark and the non Two Seed Baptists of his fellowship, in the days leading up to the time Clark is writing (1854), did not believe as Beebe and his Two Seed allies on 1) the nature of regeneration, and 2) the means of regeneration.
Though the above statement of Beebe was made in 1869, fifteen years after Clark wrote the above words, yet it was something that Beebe had stated several times in previous years.
Clark continued:
"Under the legal dispensation temporal blessings were promised upon obedience to the laws of the national covenant, (but even that covenant they broke) and the curses or chastisements were sometimes averted upon national repentance. But we have no idea that there exists any necessity under any circumstances, for us to run into one error to escape another; (Is that not what was happening in the first two decades of the newly formed PB church? Extremism - SG) and between the last error and the first here there is but little to choose. The Arminian method admits that Christ and his apostles preached the gospel under the circumstances referred to, but that men were able to obey the gospel in repenting of their sins. The professed anti-Arminian scheme (of Beebe and his followers in the Signs of the Times, and also of today's PBs - SG) was national, and that it did not belong to the covenant of grace; that men can repent nationally but not evangelically--could repent under the old, but cannot under the new covenant. We do not believe in either of these schemes, as such. There is a little truth attached to each of them and about the same amount of error. We should interpret scripture, scripturally, no matter where it leads, if even to the borders of "Holy mother;" for we can really gain nothing by a denial of the express declaration of God, and plain scriptural testimony, though it may appear to conflict with our preconceived notions. The very fact of our straining matters in that way is a concession to the adversary, and an admission that, if the primitive ministers did preach the gospel when "they went out and preached that men should repent," we cannot escape the conclusion from thence, that sinners possess the ability to repent. But whilst we admit the premise we deny the deductions therefrom."
Comments and Observations
Good sound advice to our modern PB brothers! What I believe, what Clark believed, is given in plain declarations of scripture. We do not base our faith upon our "notions" or vain speculations, nor upon mere inferences of scripture. Do the scriptures plainly show that evangelists addressed the unregenerate and commanded them to repent and believe, or not?
Clark continued:
"In the investigation of this subject we shall consider repentance first, doctrinally. Repentance, gospel or evangelical repentance, is a spiritual blessing: one of the spiritual blessings that were given the elect in Christ before the foundation of the world, and is therefore the gift of God. Hence we read, "Him hath God exalted with his right hand to be a Prince and a Savior, for to GIVE REPENTANCE to Israel, and forgiveness of sins. (Acts 5:31) And when Peter's brethren in Judea heard that he had preached the gospel to the Gentiles, they contended with him for going unto the uncircumcised and eating with them, &c., and when Peter rehearsed the whole matter to them, "They held their peace, and glorified God, saying, Then hath God also to the Gentiles GRANTED REPENTANCE unto life." (Acts 11:18) And the apostle in delivering instructions to Timothy, how he should demean himself in the ministry, says, "In meekness instructing those that oppose themselves; if God, peradventure will GIVE THEM REPENTANCE to the acknowledging of the truth." (2 Tim. 2:25) These scriptures prove conclusively that repentance towards God, or unto life, is a gift of grace, a blessing of the everlasting covenant. But this gift is not given in Christ alone, nor is it bestowed upon sinners alone. It is written that God "hath blessed us with all spiritual blessings in heavenly places in Christ," (Eph. 1:3) and that we are saved and called, not according to our works, but according to his own purpose and grace which was given to us in Christ Jesus before the world began." (2 Tim. 1:9) And in this bestowment of these spiritual blessings upon men, remission of sins, faith, &c., are always united with repentance. Hence we read from our glorious Redeemer himself that, Repentance and remission of sins should be preached in his name, and in his ministry he also said, Repent ye, and believe the gospel. Also, Paul, Repentance towards God, and faith towards our Lord Jesus Christ. Secondly, we will consider the primitive mode of preaching this doctrine. The first minister of the gospel, and witness of the true light, which we shall introduce, is John the Baptist; and that his evidence may stand fair and incontrovertible, we will submit the following testimony of the angel of God, also of our Lord himself, and of his apostles, to his character and mission--"For he shall be great in the sight of the Lord, and shall not drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb. And many of the children of Israel, shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord." (Luke 1:15,16,17) "And, as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? a reed shaken by the wind? But what went ye out for to see? a man clothed in soft raiment? Behold they that wear soft clothing are in king's houses. But what went ye out for to see? a prophet? Yea, I say unto you, and more than a prophet. For this is he of whom it is written; Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding, he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias which was for to come. He that hath ears to hear, let him hear. (Matt. 11:7-17) Again, as recorded in John, v. 32,33, "There is another that beareth witness of me, and I know that the witness which he witnesseth of me is true. Ye sent unto John, and he bare witness unto the truth." The record of Mark is, "The beginning of the gospel of Jesus Christ, the Son of God; As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepared thy way before thee. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins." (Mark 1: 1-5, Luke 3:3-9) Peter, preaching at the house of Cornelius, bears the following pointed testimony to the ministry of John: "The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) that word, I say, you know, which was published throughout all Judea, and began from Galilee, after the baptism which John preached." (Acts 10: 3-37) Paul, in preaching at Antioch, thus refers to John's ministry: "Of this man's seed" (David) "hath God, according to his promise, raised unto Israel a Saviour, Jesus: When John had first preached, before him coming, the baptism of repentance to all the people of Israel. And as John fulfilled his course, he said, whom think ye that I am? I am not he. But behold, there cometh one after me whose shoes of his feet I am not worthy to loose." (Acts 13:23-25) Again, Paul in laying his hands upon the disciples that John had baptised in order that they might receive the Holy Ghost, did not invalidate John's baptism by re-baptizing those disciples, but said, "John verily baptised with the baptism of repentance, saying unto the people, that they should believe on him that should come after him, that is, on Christ Jesus." (Acts 19:4,5) Thus we see that John baptised in the name of the Lord Jesus; and in that name is comprised all that is in the name of the Father, and of the Son, and of the Holy Ghost; and Paul confirmed and acknowledged the validity of that baptism by laying his hands upon those disciples, and "the Holy Ghost came on them, and they spake with tongues and prophesied."
Comments and Observations
This is precisely the same type of analysis we find in Clark's associates, Elders (and doctors) John M. Watson and R.W. Fain in the book "The Old Baptist Test." Many do not know that the book that became the "Old Baptist Test" (published in 1866) was first published in the mid to late 50s but was added to by Watson before he died, and also by his close friend Fain, who edited the last revision with Watson's permission, and writing the preface to that famed book. This being true, Watson wrote his first draft about 1858, the time of Clark's writing this series on Repentance. I have seen somewhere the early edition of Watson's book, but cannot recall where. But I do recall that he added much of his condemnation of his "ultraist" Hardshell Two Seed brother's views on the nature and means of regeneration. Thus, we can see how both Clark and Watson (along with others) were beginning to see the rise and ascendency of Beebe's and the Two Seeder's new view of "direct voice" or "direct speaking" regeneration which made regeneration a "no change," subconscious experience, and one unconnected from evangelical faith and repentance. The question continued to be agitated little by little in the 50s and 60s so that by the time Clark was an old man, the Two Seed no means view was gaining more ground, even taking over the thinking of the denomination.
By the way, do you see Clark's reference to the Landmarker idea of rebaptizing people who supposedly had an invalid baptism because of a supposed invalid administrator? He was totally against the idea that John's baptism was not Christian baptism and against the idea that the disciples in Acts 19 were re-baptized. That was Gill's view. That is my view (and which I have written about in our Landmark series). It was Beebe's non Trinitarian Two Seed Baptists who sought to invalidate John's baptism.
Clark continued:
"From this chain of evidence it is clearly established that John the Baptist was a minister of the gospel, that his ministry was the beginning of the gospel of Jesus Christ, and that the prophets, &c., were until John. We will now present from the divine record, first, what John preached. "In those days came John the Baptist, preaching in the wilderness of Judea, and saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying the voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight...But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth, therefore, fruits meet for repentance; And think not to say within yourselves, we have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the axe is laid to the root of the trees, therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. Matt. 3:1-3, and 7-10. See also Mark 1:1-8, Luke 3: 2-17; John 1, 15-36, 3:27-36.
Secondly, the ministry of Christ--"From that time" (after his baptism and temptation in the wilderness) "Jesus began to preach and to say, Repent: for the kingdom of heaven is at hand."--Matt. 4:17. "Jesus came into Galilee; preaching the gospel of the kingdom of God, and saying, The time is fulfilled and the kingdom of God is at hand; Repent ye and believe the gospel." Mark 1:14, 15. "Except ye repent ye shall all likewise perish." (Luke 13:3 and 5)
Thirdly, the ministry of the apostles. Peter on the day of pentecost--"Repent, and be baptised every one of you in the name of Jesus Christ," (the same name in which John baptised) "for the remission of sins, and ye shall receive the gift of the Holy Ghost." Acts 2:38. Peter again preaching in Solomon's porch after healing the lame man: "Repent ye, therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord." 3:19. Peter again addressing Simon, who was ignorant of God and an enemy to him, who offered to buy the gift of the Holy Ghost to confer it upon whomsoever he would, said to him, "Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou has neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent, therefore, of this thy wickedness, and pray God if perhaps the thought of thy heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and bond of iniquity." 8:21-23. Paul before the elders of the church at Ephesus: "And how I kept back nothing that was profitable unto you, but have shewed you, and have taught you publicly, and from house to house, testifying both to the Jews and also to the Greeks, repentance toward God and faith toward our Lord Jesus Christ." 20:20-21. Paul before king Agrippa: Whereupon, O king Agrippa, I was not disobedient to the heavenly vision: But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance." 26:19,20.
(end of part one. First article ends with the words "to be continued")
Comments and Observations
What Clark is showing is that the view of the "ultraist" no means wing of the denomination was wrong in its denial that unregenerate men were commanded to repent and believe evangelically and for salvation. The scriptures that he cites prove his proposition. I dealt with this issue exhaustively in my series "Addresses To The Lost" in my book "The Hardshell Baptist Cult." Many scriptures, besides the ones cited by Clark, show clearly that "vipers," lost sinners of the deepest dye of sin, were commanded to repent for salvation.
In the next posting we will give Clark's second article in his series. But, one thing for sure, there will be no honest way for the Hardshells of today to claim Clark as "one of them" after we have published what he actually wrote.
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